Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(But now as I have obtained the pure knowledge, I do so no more.) Therefore follow thou also this good road that leads to welfare (salvation), and not the one that leads into misfortune (new births). 7. It is he who is the eternal part in all creatures, whose essence is wisdom, who is immortal, unchangeable, destitute of limbs, of voice, of the (subtle) body, 4. The spotless one &c. is the Paramétman. The spots are merit and demerit which, residing in the Manas, the internal organ of perception, are only falsely attributed to the Atman, ‘the soul.’ To become immortal means ‘to obtain final liberation.’ 5. It seems to me that Haradatta’s explanation of the words ‘idam idi ha idi ha’ is wrong. They ought to be divided thus, ‘idamid, iha id, iha loke.’ The general sense remains the same, and there is no necessity to assume very curious and otherwise unknown Vedic forms. 6. The verse is addressed by a teacher to his pupil. My translation strictly follows Haradatta’s gloss. But his interpretation is open to many doubts. However, I am unable to suggest anything better. 7. The Sftra contains a further description of the Paramatman. I, 8, 23. PENANCE; KNOWLEDGE OF THE ATMAN. 77 (even) of touch, exceedingly pure; he is the universe, he is the highest goal; (he dwells in the middle of the body as) the Vishuvat day is (the middle of a Sattra-sacrifice); he, indeed, is (accessible to all) like a town intersected by many streets. 8. He who meditates on him, and everywhere and always lives according to his (commandments), and who, full of devotion, sees him who is difficult to be seen and subtle, will rejoice in (his) heaven. Prasna I, Parata 8, Kuanpa 23. 1. That Brahmaza, who is wise and recognises all creatures to be in the Atman, who pondering (thereon) does not become bewildered, and who recognises the Atman in every (created) thing, shines, indeed, in heaven. 2. He, who is intelligence itself and subtler than the thread of the lotus-fibre, pervades the universe, and who, unchangeable and larger than the earth, contains the universe; he, who is different from the knowledge of this world, obtained by the senses and identical with its objects, possesses the highest (form consisting of absolute knowledge). From him, who divides himself, spring all (created) bodies. He is the primary cause, he is eternal, he is unchangeable. 8. Haradatta explains the word vishf/ap, ‘heaven,’ by ‘painfreed greatness,’ apparently misled by a bad etymology. The heaven of the Atman is, of course, liberation, that state where the individual soul becomes merged in the Brahman or Paramatman, which is pure essence, intelligence and joy. 23.2. This Sftra again contains a description of the ParamAtman. The translation strictly follows the commentary, though the explanation, given in the latter, is open to objections. 78 APASTAMBA. T, 9, 24.
223.2. This Sftra again contains a description of the ParamAtman. The translation strictly follows the commentary, though the explanation, given in the latter, is open to objections. 78 APASTAMBA. T, 9, 24. 3. But the eradication of the faults is brought about in this life by the means (called Yoga). A wise man who has eradicated the (faults) which destroy the creatures, obtains salvation. 4. Now we will enumerate the faults which tend to destroy the creatures. 5. (These are) anger, exultation, grumbling, covetousness, perplexity, doing injury, hypocrisy, lying, gluttony, calumny, envy, lust, secret hatred, neglect to keep the senses in subjection, neglect to concentrate the mind. The eradication of these (faults) takes place through the means of (salvation called) Yoga. 6. Freedom from anger, from exultation, from grumbling, from covetousness, from perplexity, from hypocrisy (and) hurtfulness ; truthfulness, moderation in eating, silencing slander, freedom from envy, selfdenying liberality, avoiding to accept gifts, uprightness, affability, extinction of the passions, subjection of the senses, peace with all created beings, concentration (of the mind on the contemplation of the Atman), regulation of one’s conduct according to that of the Aryas, peacefulness and contentedness ; —these (good qualities) have been settled by the agreement (of the wise) for all (the four) orders ; he who, according to the precepts of the sacred law, practises these, enters the universal soul. Prasna I, Parata 9, Kuawpa 24. 1. He who has killed a Kshatriya shall give a thousand cows (to Brahmazas) for the expiation of his sin. 24. 1. Manu XI, 128; Yag#. III, 266. Others explain the phrase vairayatanartham, ‘ for the expiation of his sin,’ thus: ‘ He, who is J, 9, 24- PENANCE. 79 2. (He shall give) a hundred cows for a Vaisya, 3. Ten for a Sddra, 4. And in every one (of these cases) one bull (must be given) in excess (of the number of cows) for the sake of expiation. 5. And if women of the (three castes mentioned have been slain) the same (composition must be paid). 6. He who has slain a man belonging to the two (first-mentioned castes) who has studied the Veda, or had been initiated for the performance of a Somasacrifice, becomes an Abhisasta. 7. And (he is called an Abhisasta) who has slain a man belonging merely to the Brahmawa caste (though he has not studied the Veda or been initiated for a Soma-sacrifice),
37. And (he is called an Abhisasta) who has slain a man belonging merely to the Brahmawa caste (though he has not studied the Veda or been initiated for a Soma-sacrifice), slain by anybody, becomes, in dying, an enemy of his slayer (and thinks), “O that I might slay him in another life,” for the removal of this enmity !’—Haradatta. I am strongly inclined to agree with the other commentator, and to translate vairayatanartham, ‘in order to remove the enmity.’ I recognise in this fine a remnant of the law permitting compositions for murder which was in force in ancient Greece and among the Teutonic nations. With the explanation adopted by Haradatta, it is impossible to find a reasonable interpretation for préyaskittérthak, Sftra 4. Haradatta, seduced by the parallel passage of Manu, takes it to be identical with vairayatanartham. I propose to translate our Sftra thus: ‘He who has killed a Kshatriya shall give a thousand cows (to the relations of the murdered man) in order to remove the enmity.’ According to Baudhayana I, 10. 19. 1 (compare Zeitschr. d. D. Morg. Ges., vol. 41, pp. 672-76; Festgruss an Roth, pp. 44-52), the cows are to be given to the king. 2. Manu XI, 130; Y4gé. III, 267. 3. Manu XI, 131; Yag#. III, 267. 6. Manu XI, 87. Abhisasta means literally ‘accused, accursed,’ and corresponds in Apastamba’s terminology to the mahapatakin of Manu and Y4g@avalkya, instead of which latter word Manu uses it occasionally, e.g. II, 185. 80 APASTAMBA. I, 9, 24+ 8. Likewise he who has destroyed an embryo of a (Brahmaza, even though its sex be) undistinguishable, 9. Or a woman (of the Bréhmaza caste) during her courses. 10. (Now follows) the penance for him (who is an Abhisasta). 11. He (himself) shall erect a hut in the forest, restrain his speech, carry (on his stick) the skull (of the person slain) like a flag, and cover the space from his navel to his knees with a quarter of a piece of hempen cloth. 12. The path for him when he goes to a village, is the space between the tracks (of the wheels). 13. And if he sees another (Arya), he shall step out of the road (to the distance of two yards). 14. He shall go to the village, carrying a broken tray of metal of an inferior quality. 15. He may go to seven houses only, (crying,) ‘Who will give alms to an Abhisasta ?’ 16. That is (the way in which he must gain) his livelihood. 17. If he does not obtain anything (at the seven houses), he must fast. 18. And (whilst performing this penance) he must tend cows. 19. When they leave and enter the village, that is the second occasion (on which he may enter) the village. 9. ‘ Others interpret Atreyf, “ during her courses,” by “belonging to the race of Atri.”’—Haradatta. 1x. Others say that he may carry the skull of any corpse. This Sftra is to be construed with Sftra 14, Stras 12 and 13 being inserted parenthetically—Haradatta. Manu XI, 72-78; Yaga. III, 243. T, 9, 24 PENANCE, 81
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(But now as I have obtained the pure knowledge, I do so no more.) Therefore follow thou also this good road that leads to welfare (salvation), and not the one that leads into misfortune (new births). 7. It is he who is the eternal part in all creatures, whose essence is wisdom, who is immortal, unchangeable, destitute of limbs, of voice, of the (subtle) body, 4. The spotless one &c. is the Paramétman. The spots are merit and demerit which, residing in the Manas, the internal organ of perception, are only falsely attributed to the Atman, ‘the soul.’ To become immortal means ‘to obtain final liberation.’ 5. It seems to me that Haradatta’s explanation of the words ‘idam idi ha idi ha’ is wrong. They ought to be divided thus, ‘idamid, iha id, iha loke.’ The general sense remains the same, and there is no necessity to assume very curious and otherwise unknown Vedic forms. 6. The verse is addressed by a teacher to his pupil. My translation strictly follows Haradatta’s gloss. But his interpretation is open to many doubts. However, I am unable to suggest anything better. 7. The Sftra contains a further description of the Paramatman. I, 8, 23. PENANCE; KNOWLEDGE OF THE ATMAN. 77 (even) of touch, exceedingly pure; he is the universe, he is the highest goal; (he dwells in the middle of the body as) the Vishuvat day is (the middle of a Sattra-sacrifice); he, indeed, is (accessible to all) like a town intersected by many streets. 8. He who meditates on him, and everywhere and always lives according to his (commandments), and who, full of devotion, sees him who is difficult to be seen and subtle, will rejoice in (his) heaven. Prasna I, Parata 8, Kuanpa 23. 1. That Brahmaza, who is wise and recognises all creatures to be in the Atman, who pondering (thereon) does not become bewildered, and who recognises the Atman in every (created) thing, shines, indeed, in heaven. 2. He, who is intelligence itself and subtler than the thread of the lotus-fibre, pervades the universe, and who, unchangeable and larger than the earth, contains the universe; he, who is different from the knowledge of this world, obtained by the senses and identical with its objects, possesses the highest (form consisting of absolute knowledge). From him, who divides himself, spring all (created) bodies. He is the primary cause, he is eternal, he is unchangeable. 8. Haradatta explains the word vishf/ap, ‘heaven,’ by ‘painfreed greatness,’ apparently misled by a bad etymology. The heaven of the Atman is, of course, liberation, that state where the individual soul becomes merged in the Brahman or Paramatman, which is pure essence, intelligence and joy. 23.2. This Sftra again contains a description of the ParamAtman. The translation strictly follows the commentary, though the explanation, given in the latter, is open to objections. 78 APASTAMBA. T, 9, 24.
223.2. This Sftra again contains a description of the ParamAtman. The translation strictly follows the commentary, though the explanation, given in the latter, is open to objections. 78 APASTAMBA. T, 9, 24. 3. But the eradication of the faults is brought about in this life by the means (called Yoga). A wise man who has eradicated the (faults) which destroy the creatures, obtains salvation. 4. Now we will enumerate the faults which tend to destroy the creatures. 5. (These are) anger, exultation, grumbling, covetousness, perplexity, doing injury, hypocrisy, lying, gluttony, calumny, envy, lust, secret hatred, neglect to keep the senses in subjection, neglect to concentrate the mind. The eradication of these (faults) takes place through the means of (salvation called) Yoga. 6. Freedom from anger, from exultation, from grumbling, from covetousness, from perplexity, from hypocrisy (and) hurtfulness ; truthfulness, moderation in eating, silencing slander, freedom from envy, selfdenying liberality, avoiding to accept gifts, uprightness, affability, extinction of the passions, subjection of the senses, peace with all created beings, concentration (of the mind on the contemplation of the Atman), regulation of one’s conduct according to that of the Aryas, peacefulness and contentedness ; —these (good qualities) have been settled by the agreement (of the wise) for all (the four) orders ; he who, according to the precepts of the sacred law, practises these, enters the universal soul. Prasna I, Parata 9, Kuawpa 24. 1. He who has killed a Kshatriya shall give a thousand cows (to Brahmazas) for the expiation of his sin. 24. 1. Manu XI, 128; Yag#. III, 266. Others explain the phrase vairayatanartham, ‘ for the expiation of his sin,’ thus: ‘ He, who is J, 9, 24- PENANCE. 79 2. (He shall give) a hundred cows for a Vaisya, 3. Ten for a Sddra, 4. And in every one (of these cases) one bull (must be given) in excess (of the number of cows) for the sake of expiation. 5. And if women of the (three castes mentioned have been slain) the same (composition must be paid). 6. He who has slain a man belonging to the two (first-mentioned castes) who has studied the Veda, or had been initiated for the performance of a Somasacrifice, becomes an Abhisasta. 7. And (he is called an Abhisasta) who has slain a man belonging merely to the Brahmawa caste (though he has not studied the Veda or been initiated for a Soma-sacrifice),
37. And (he is called an Abhisasta) who has slain a man belonging merely to the Brahmawa caste (though he has not studied the Veda or been initiated for a Soma-sacrifice), slain by anybody, becomes, in dying, an enemy of his slayer (and thinks), “O that I might slay him in another life,” for the removal of this enmity !’—Haradatta. I am strongly inclined to agree with the other commentator, and to translate vairayatanartham, ‘in order to remove the enmity.’ I recognise in this fine a remnant of the law permitting compositions for murder which was in force in ancient Greece and among the Teutonic nations. With the explanation adopted by Haradatta, it is impossible to find a reasonable interpretation for préyaskittérthak, Sftra 4. Haradatta, seduced by the parallel passage of Manu, takes it to be identical with vairayatanartham. I propose to translate our Sftra thus: ‘He who has killed a Kshatriya shall give a thousand cows (to the relations of the murdered man) in order to remove the enmity.’ According to Baudhayana I, 10. 19. 1 (compare Zeitschr. d. D. Morg. Ges., vol. 41, pp. 672-76; Festgruss an Roth, pp. 44-52), the cows are to be given to the king. 2. Manu XI, 130; Y4gé. III, 267. 3. Manu XI, 131; Yag#. III, 267. 6. Manu XI, 87. Abhisasta means literally ‘accused, accursed,’ and corresponds in Apastamba’s terminology to the mahapatakin of Manu and Y4g@avalkya, instead of which latter word Manu uses it occasionally, e.g. II, 185. 80 APASTAMBA. I, 9, 24+ 8. Likewise he who has destroyed an embryo of a (Brahmaza, even though its sex be) undistinguishable, 9. Or a woman (of the Bréhmaza caste) during her courses. 10. (Now follows) the penance for him (who is an Abhisasta). 11. He (himself) shall erect a hut in the forest, restrain his speech, carry (on his stick) the skull (of the person slain) like a flag, and cover the space from his navel to his knees with a quarter of a piece of hempen cloth. 12. The path for him when he goes to a village, is the space between the tracks (of the wheels). 13. And if he sees another (Arya), he shall step out of the road (to the distance of two yards). 14. He shall go to the village, carrying a broken tray of metal of an inferior quality. 15. He may go to seven houses only, (crying,) ‘Who will give alms to an Abhisasta ?’ 16. That is (the way in which he must gain) his livelihood. 17. If he does not obtain anything (at the seven houses), he must fast. 18. And (whilst performing this penance) he must tend cows. 19. When they leave and enter the village, that is the second occasion (on which he may enter) the village. 9. ‘ Others interpret Atreyf, “ during her courses,” by “belonging to the race of Atri.”’—Haradatta. 1x. Others say that he may carry the skull of any corpse. This Sftra is to be construed with Sftra 14, Stras 12 and 13 being inserted parenthetically—Haradatta. Manu XI, 72-78; Yaga. III, 243. T, 9, 24 PENANCE, 81
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
No commentary for this page.